PS 



ASPECTS 



^^r. ^.^ 



OF 



HUMANITY, 



BROKENLY MIRRORED IN THE EVER-SWELLING 
CURRENT OF HUMAN SPEECH. 



"The volume of creation unfolds its pages, written in the only language which hath 
gone forth to the ends of the earth unaffected by the confusion of Babel." 

Francis Bacon. 
"Believe steadfastly concerning the things that are invisible." — Bunvan. 
"Knowledge comes, but wisdom lingers." — Tennyson. 




PHILADELPHIA 

J. B. LIPPINCOTT & CO. 

1869. 



?^^:i'^ 



Entered according to Act of Congress, in the year 1869, by 

J. B. LIPPINCOTT & CO., 

In the Clerk's Office of the District Court of the United States, for the Eastern District 
of Pennsylvania. 



Lippincott's Press, 

PHrLADKLPHIA. 



TO STUDENTS 

OF nature and of letters ; to those who hold that Truth, what- 
ever it may be, is at least not a fiction, acknowledging it, on 
the contrary, to be an all-pervading reality ; who accordingly 
are ever ready to hail simplicity in variety as its unfailing 
characteristic, and as a sure way-mark in its progressive dis- 
covery ; but who, without hoping to avoid exertion and fatigue 
in the pursuit of their prize, are, nevertheless, not of that 
abortive school of philosophy which would degrade their vo- 
cation to an analogy with that of the mere sportsman, by 
making it chiefly honorable as " a gymnastic of the mind," 
and deciding that " speculative truth is subordinate to specu- 
lation itself;" to those, therefore, who will not be content 
with engaging in a chase in which the splendor of the result 
shall be exceeded by that of the skill which may be displayed 
in reaching it, 

ARE THE FOLLOWING PAGES, 

however simple, or however enigmatical, hopefully 
SUBMITTED. 



PREFATORY. 



" From the days of John the Baptist until now, the kingdom of heaven 
suffereth violence, and the violent take it by force." — Matt. xi. 12. 
" He must increase, but I must decrease." — John iii. 30. 

CONCEIVING the Preface to be at the best but a lame 
or awkward afterthought to a literary performance, 
made requisite by deficiency In the body of the- work or by 
inaptness in its representative title, I shall make no apology 
for the summary style which I may seem to adopt in com- 
mending the "Aspects of Humanity" to the reader's favorable 
notice, although the subject announced Is obviously large, and 
its attempted exposition comparatively brief. I have Indeed 
little to say respecting the piece as it now appears, beyond 
avowing thus openly that which I was slow to admit even to 
myself during the progress of Its preparation — the fact, namely, 
that its character and Import may be styled, essentially and 
predominantly, theological. The ready interest and the rash 
disgust which such an admission may possibly provoke In 
certain classes of readers, I deem It improper here to com- 
ment upon, althougJi these contrasting liabilities are doubtless 
themes full of suggestion. I would simply maintain and Il- 
lustrate the definite rank and value of the production under 
consideration, as the same may be tested by a comparlso 

7 



8 PREFATORY. 

with the above-cited Scripture texts — the utterances respect- 
ively of the Saviour of men, and of his great forerunner 
among the Jews. 

The fairest, largest and fullest " aspect of humanity" I 
conceive to be that which involves the (virtual, at least, and 
ultimately manifest) emancipation of man from the dominion 
of FORM. Formal religion, formal law and formal custom, 
as evinced by superficial and restricted uniformities, although 
doubtless necessary to some extent as yet, and even hereafter 
until the end of the world in a still diminishing degree, are 
essentially means of external compulsion — mere goads and 
manacles which must be regarded as being either temporary 
substitutes, or else miserable counterfeits, of the impulse and 
guidance whereby the one Source of genuine life would out- 
wardly manifest, through all events, his essential harmony. 
Under the Mosaic dispensation, the Divine sanction and be- 
neficent dominion of formal prescription have been illustrated 
to the world in familiar and enduring history. But that law, 
we are assured, " made nothing perfect," as " the bringing in 
of a better hope did." To the dispensation of Jesus Christ, 
which may be regarded as having ever since been in gradual 
revelation (at least at certain eras in individual Christians, and 
at all eras in Christian communities), both already come, and 
also still COMING, or, to come, the dispensation of the Bap- 
tist both HAS BEEN and is transitional from that of Moses. 
And as the transition is here a process rather of development 
or fulfillment than of radical or essential change, the transi- 
tional dispensation becomes remarkable as being in its nature 
confirmative, comprehensive, and fitly representative, of that 
preliminary one which it in no wise repealed or supplanted. 
As, then, the first authorized rule of temporary form culmi- 
nated in the second, so, we are taught, the second ( involving 
the first) shall still decrease, and doubtless finally vanish in 
the universal prevalence and unclouded triumph of vital re- 
ligion — of the one underlying and eternal dispensation, which 
is both ancient and new to that spiritual experience whose 



PREFATORT, 9 

essential history is not modified by intervals of time. Form 
will then, indeed, not be lost, but will always remain as a 
pure and effectual vehicle of meaning. But it will always 
serve and never rule — it will always be spontaneous, never 
imposed. In the mean time, the remarkable declaration of the 
Saviour remains as a guarded but sufficient justification of the 
vanishing relics of that rule — as a profound and prophetic 
lesson to the coming ages, whose twofold design it is to temper 
with his charity the conflicting elements of conservation and 

RE-FORM. 

I rejoice in the conviction that this doctrine of a spiritual 
energy and an attractive unity, by which the omnipresent 
Deity maintains and manifests his supremacy in the troubled 
scene of human events, and which ever prevail over and shall 
finally wholly supplant all dependence on mere form, is 
neither new nor very strange at this day. It remains for me 
to advert to the mode in which this simple and pure doctrine 
is here derived from the complicated activity and crude mo- 
rality of common life. It is, as the reader may observe, by 
the recognized or assumed intervention of what are called 
MOTIVES that this " law of the Spirit of Life" is traced through 
its various modes of manifestation, as is also that antagonist 
" law of sin and death," whose dangerous power and frag- 
mentary affinities are realized in the submission of its votaries 
to the distracting influence which besets our inherited nature 
through the evanescent phenomena of the external and mate- 
rial world. 

As the term motive is one which appears to have been 
hitherto not generally understood and applied with that pre- 
cision of meaning which its importance especially demands, 
it is my wish to prepare the reader for accepting, or at least 
recognizing it, in the particular sense in which I have thought 
proper to employ it. With this view I cite the following 
strictures, by a former dignitary of the English Church Estab- 
lishment, upon the customary use of the word, which, while 
directly bearing testimony to what has just now been said in 



lO PREFATORY. 

regard to its ordinary vagueness of meaning, will in their 
turn require such a critical consideration as may naturally 
suggest or indirectly confirm the farther observations upon it 
which I have to present : 

" It must be recollected that motive is only a word. It 
derives its reality from the actual movement of the mind. 
Until that takes place, its proper signification is, grounds and 
reasons why the mind should be set in action. I rather sus- 
pect that much false philosophy may be traced to this equivo- 
cation, and that, as Reid has proved to be the case with 
regard to the word idea, many writers have tacitly assumed 
motives to be some intermediate agents between the mind and 
the things around us. It is in fact a word denoting the rela- 
tion that subsists between those things and the human mind — 
a relation as variable as the state of the mind itself." — Letter 
to Sir y. Mackintosh^ Anno 1835. 

There is doubtless some parallelism of confusion in the use 
of the two terms thus compared by the sagacious Dr. Copies- 
ton. I apprehend, however, that it will not be found that 
that writer has accurately anticipated the verdict of posterity 
as to the correct appropriation of either of them. In the 
chain of simultaneous phenomena which are engaged in and 
constitute any instance of that intercourse between the human 
soul and the material world which is exhibited in the pro- 
cesses which we call perception, on the one hand, and con- 
scious action on the other, it must be obvious that any separate 
link of either process, except the extremely external, or im- 
personal, and the extremely internal, or personal, may be con- 
templated in two opposite aspects, from two contrary direc- 
tions. Whilst the wholly external thing or fact is, in the 
language of metaphysics, pure object^ and the precipient or 
acting soul pure subject., the intervening links — that is, the 
modification of the organ of sense or of conscious motion, 
that of the cerebral centres, and also (it is assumed) that of 
the percipient or acting soul itself — maybe contemplated either 
as objective or as subjective phenomena, according as they 



PREFATORY. II 

are viewed from without, analytically and as separate facts, 
or from within, in their natural synthesis, as necessary parts 
of a single whole. These several links of the two chains, I 
would suggest, correspond, according to the passive or active 
state of the will — the first with what may be called sensation 
proper, on the one hand, or with physical exertion, on the 
other ; the second with perception proper, or with ideal exer 
tion (or thinking) ; and the third with the experience of 
emotions, or with the culture of motives. Emotions and 
motives, perceptions and thoughts, sensations and overt ac- 
tions, it must be seen, are, according to this view, three pairs 
of phenomena which may be so classified as pertaining re- 
spectively to the soul, the mind, and the body, although natu- 
rally developed in a triple arrangement as so many stages 
of a healthy or complete human consciousness or performance. 
In place, then, of the views upheld by the above-cited author, 
and as a natural advance from his carefully chosen position, I 
venture to maintain that as the Thought or Idea, however crude 
or however refined, is a distinct and distinguishable phenom- 
enon — the modification or the product of a part of the cor- 
poreal being* — through which man deals with the subjected 
world, so the Motive, in all its variations of quality, is also a 
distinguishable phenomenon, a modification, partial or general, 
of the soul, through which he communicates with, or at least 
depends in action upon a superior Power: that is, through which 
he is animated and impelled by the great primary Cause or 
Causes of good and of evil, under the pilotage of the will. The 
term ''motive," it will be seen, thus becomes nearly synonymous 
with "disposition," " afiection," "passion," etc., and is made 
to represent a secret habitude or process of the soul, which 
may be necessary to any development of voluntary thought 
or action. The motive, as thus presented, being potentially 
antecedent to and independent of its formal embodiment in 

* This assumption, I am aware, is as yet far from being generally conceded. 
But I believe it to be now alike demanded by the progress of metaphysics 
and by that of physiology. 



12 PREFATORY. 

opinion or in conduct, becomes therefore remarkable in indi 
eating the higher reahn of religious or spiritual intelligence, 
as a thing distinguishable from that of mere morality, or 
prescribed culture. The practical value of this distinction 
will hardly be despised by any who have noticed the frequent 
and obstinate confusion in the use of this term, between the 
" intention" which always qualifies an action, in accordance 
with the sacred precept, "the desire of a man is his kindness," 
and an imaginary " end," which never "justifies the means." 
The origin of this difficulty, it should be observed, becomes 
also apparent through the same simple analysis which thus 
suggests its remedy, in the fact that the human mind inevita- 
bly tends to confound antecedency with causation ; the idea 
of a pi-obable consequence, and the spiritual affection which 
covets that idea or consequence, being, so far as they may 
exist, alike antecedents of conscious, overt action. 

In conclusion, I deem it proper to subjoin a few extracts 
from the writings of intelligent and accredited authors, from 
which I hope the reader may derive such farther exposition 
and commendation as he may desire of the purpose and 
method of the humble and anonymous effusion which is now 
deliberately though diffidently submitted to his charitable 
judgment. I have endeavored in like manner, by a series of 
quotations which are appended as a body of illustrative notes 
at the end of the work, to corroborate the import of some 
particular passages, as well as to facilitate their comprehen- 
sion, and to secure the whole from the imputation of novelty. 
In offering these selections on either occasion, although I re- 
gard them as an important part of the whole publication, I do 
not mean to make myself responsible for all those minuticE 
of expression which an author may often adopt inadvertently, 
by selecting them without studious discrimination from a 
number of modes which may appear to him of equivalent 
meaning, and among which some inaccuracies are especially 
liable to occur where he is treating of those fundamental arti- 
cles of his belief, which must necessarily, with himself, adjoin 



PREFATORY. 13 

the dark depths of the utterly unkown. I deem it sufficient 
on any occasion to demand from others, and more than it may 
be prudent invariably to profess for myself, that a writer, 
while unreserved in utterance, shall be therein simply consist- 
ent with himself, claiming, of course, a proper weight for the 
important consideration, that language, at its best estate, is 
merely a system of signs. 

The Author. 
Philadelphia, 1859. 



" Science, of course, . . . has its own peculiar terms, and, 
so to speak, its idioms of language ; and these it would be un- 
wise, were it even possible, to relinquish ; but everything that 
tends to clothe it in a strange and repulsive garb, and espe- 
cially everything that, to keep up an appearance of superiority 
in its professors over the rest of mankind, assumes an un- 
necessary guise of profundity and obscurity, should be sacri- 
ficed without mercy." — Sir J. F. W. Herschell, Discourse 
on the Study of Natural Philosophy, 

" Nor am I terrified to think that the law of change, from 
which no human .... work finds grace, will operate on 
this philosophy as on every other, and one day its form will 
be destroyed. But its foundation will not have this destiny 
to fear ; for ever since mankind has existed, and any reason 
among mankind, these same first principles have been admit- 
ted, and on the whole acted upon." — Schiller, on the Phi- 
losophy of Kant^ etc. 

" On the whole, wondrous higher developments of much, 
of Morality among the rest, are visible in the course of the 
world's doings, at this day. A plausible prediction were that 
the ascetic system is not to regain its exclusive dominancy. 
Ever, indeed, must Self-denial, Annihilation of Self be the 
2 



14 PREFATORY. 

beginning of all moral action ; meanwhile, he that looks well 
may discern filaments of a nobler system, wherein this lies in- 
cluded as one harmonious element. Who knows what new 
unfoldings and complex adjustments await us, before ( for 
example) the true relation of moral greatness to moral cor- 
rectness, and their proportional value, can be established ? 
How, again, is perfect tolerance for the wrong to co-exist with 
ever-present conviction that right stands related to it as a God 
does to a Devil — an infinite to an opposite infinite ?" — Car- 
LYLE, on Diderot. 

" Morality is the body of which faith in Christ is the soul : 
so far, indeed, its earthly body, as it is adapted to its state of 
warfare on earth, and the appointed form and instrument of 
its communion with the present w^orld ; yet not ' terrestrial^^ 
nor of the world, but a celestial body, and capable of being 
transfigured from glory to glory, in accordance with the vary- 
ing circumstances and outward relations of its moving and 
informing spirit." — Coleridge. 

" It is impossible to give a stronger example of a man 
whose talents are beneath his understanding. . . . Those who 
content themselves with the common speculations of their 
age, generally possess the talent of expressing them, which 
must have become pretty widely diffiised before the specula- 
tions become common ; but there are times when there is a 
general tendency toward something higher, and when no man 
has quite reached the objects, still less the subsequent and 
auxiliary powers of expression. In these intervals, between 
one mode of thinking and another, literature seems to decline, 
while mind is really progressive ; because no one has acquired 
the talent of the new manner of thinking." — Sir J. Mack- 
intosh, on Coleridge. 

"'Talents' are the power of executing well a conception 
either original or adopted. They may be possessed in a de- 



PREFATORT. 1 5 

gree very disproportioned to general power, as habit may 
strengthen a mind for one sort of exertion, far above its 
general vigor. . . . The talent of writing verse with ease and 
harmony is now very generally diffused and might perhaps 
be taught."— Sir J. Mackintosh. 

" 'Tis liberty alone that gives the flower 
Of fleeting life its lustre and perfume, 
And we are weeds without it. All constraint 
Except what wisdom lays on evil men, 
Is evil : hurts the faculties : impedes 
Their progress in the road of science : blinds 
The eyesight of discovery, and begets 
In those that suffer it a sordid mind. 
Bestial, a meagre intellect, unfit 
To be the tenant of man's noble form."— Cowper. 

" If I could 
In severe or cordial mood 
Lead you rightly to my altar, 
Where the wisest muses falter 
And worship that world-warming spark 
Which dazzles me in midnight dark, 
Equalizing small and large 
While the soul it doth surcharge. 
That the poor is wealthy grown 
And the hermit never alone, — 
The traveler and the road seem one 
With the errand to be done, — 
That were a man's and lover's part. 
That were freedom's whitest chart." 

" Open innumerable doors 
The heaven where unveiled Allah pours 
The flood of truth, the flood of good, 
The seraph's and the cherub's food ; 
Those doors are men : the Pariah hind 
Admits thee to the Perfect Mind."— R. W. Emerson. 

" I hope I am aware of the family likeness that marks all 
the varieties of Christian believers who are earnest and sin- 



1 6 PREFATORT. 

cere. I would not be guilty of the folly of limiting the 
knowledge and practice of spiritual religion to any sects or 
classes of men who profess to have made important advances 
in the work of separating transient forms and opinions from 
the permanent truths of Christianity. The liberal Christian 
can from his own point of view appreciate the leading aim 
of the Catholic and the Calvinist, and yet keep his own 
ground. He accepts Christ as a communication of divine 
life so cordially as to sympathize somewhat with the Catho- 
lic's ritual interpretation of imparted righteousness. And he 
feels strongly enough the need of a divine Saviour as the rock 
of his trust, to understand in a good sense the Calvinist doc- 
trine of the faith that justifies by putting the believer upon the 
just ground, and setting him to work there. Yet he is sadly 
limited by their technicalities, and gladly recurs to the liberty 
which the Spirit of the Lord gives." — Osgood. 



ASPECTS OF HUMANITY. 



PROEM 



Rhyme waits on Reason not less truly than 
Ease of deportment marks the gentleman. 

As with the tree the graft 
Soars to the sky and overspreads the earth, 
Or as from manner, matter gains new worth, 

No notion vain or daft, 
Are gauds of Art, in condescension used. 
Nature, while'er with counterfeits amused. 

Despises not the craft 
Required her proper taste to gratify, 
However each may other's taste decry. 

Yet spare not satire's shaft, 
Merciful vainly, as the dupes of art 
Enshrine her in the temple of the heart ! 



ASPECTS OF HUMANITY. 



ASPECT I. 

THE DEVELOPED PLANT. 
" Let us eat and drink, for to-morrow we die." — Book of Isaiah, etc. 

SEE Nature, in the early year, 
Earth's allegoric queen. 
Lavish her life-gems far and near, 
Beaming her fairest green : 

Girding each clime with youthful grace, 

In epoch and degree 
Varied, as variegate the face 

Of broad humanity. 

The breath of balm and peerless blue 

The mystic realm declare, lo 

Where untold strength and revenue 
Earth's garniture prepare. 

The swelling waters laugh in light ; 

And blades of gentle sheen 
Look doubly lustrous, for the dark 

Prolific glebe between. 

Creation's Heir the scene surveys, 
Which, to his fond conceit, 

19 



20 ASPECTS OF HUMANITY. 

A gayer garb aloof arrays, 

Than even at his feet. 20 

" As earth rejoices, so will I :" 

Hear Impulse boast ; — " like hers. 
This is the spring-time of my year : 

Ere wintry age deters. 
Spurning old Wisdom's envious cry, 

In Nature's confidence. 
Boldly I'll till, for perfect joy. 

The rich domain of sense : 
But hold !"— 

A gloom invades the view : 

The fickle landscape frowns : 30 

Its beauty, late so bright and new, 

The drenching tempest drowns. 

Its rage is spent : the storm hath past : 

Day reillumes the scene : 
It, quick-recovering from the waste, 

Excels what it hath been. 



ASPECT II. 

THE DEVELOPED ANIMAL. 

" — The operations, to use a figurative expression, which the mind performs 
on facts acquired." — Abercombie on Intellechial Pmvers. 

THE varied page she so imparts. 
While Nature bids peruse. 
As Impulse shrinks. Reflection starts, 

And thus the strain pursues. 40 



ASPECTS OF HUMANITY. 21 

*' I deemed amiss. Not joy's fair field 

Its genuine source displays : 
Earth's pride, so wisely marred and healed, 

Purports the Rain-cloud's praise. 
Far-traveled, it, with noble toil, 

Earns its mysterious stores, 
And into the dependent soil 

The vital bounty pours. 
For so the aqueous aid descends, 

No mere facility, 50 

Imbued with food of subtle form, 

And sheer fertility, 
Extract persistent, sages say. 

Of living things of old, 
By transit through the nether clay 

In vernal growths ensouled, 
And garnered, as they fleet away. 

Within the harvest's gold.* 
Not heedless what weird harmonies 

Thy varied realms pervade, 60 

New counsel. Nature ! stirs my soul ; 

Speak on, and be obeyed !" 

Again the clouds along the sky 

Advance in monstrous march. 
Or softly float, or gayly fly. 

Throughout the azure arch. 

What hidden essence lurks innate 

Beneath those obvious showings. 
What metaphysics regulate 

Their fitful forms and flowings, 70 

No schoolman. Nature's docile child 

Regardless waives ; but views 
Attent. Nor witless judge, nor w^ld, 

The descant he renews. 



22 ASPECTS OF HUMANITY. 

" What conscious energy betrayed, 

What grace, what dignity. 
As yon portentous hordes parade 

Their lofty destiny ! 
In every aspect, how portrayed 

A mental majesty ! 80 

Alike, when, roused from their base bed, 

Fresh visions loom on high. 
Or after-apparitions wed 

The mysteries of the sky ; 
Alike, when quietly apart 

They seem to rest unchanged, 
Alike, when numbers onward start, 

In stately sequence ranged. 
Till, gathering in a common goal 

They carry out the drift 90 

Of some transcendent aim, or dole 

To Earth their welcome gift ; 
Alike, when such synthetic view 

Some skill disintegrates. 
As though at random, and each clue 

From all discriminates ; 
Alike, where'er in the detail 

Of duty's constant course. 
Some faculty with beauty's veil. 

Half-hiding, decks their force, lOO 

As murky masses ride sublime. 

On urgent purpose bent, 
Or filmy vapors lightly climb. 

Slightly subservient ; 
Alike in every movement wrought. 

In every phantom's guise. 
The type-set tasks and traits of Thought 

Methinks I recognize. 



ASPECTS OF HUMANITY. 23 

For thus doth observation find 

All her primordial lore, no 

Composed of crude, inferior kind, 

That swells her former store, 
Or early stimulates the mind, 

All mental acts before ; 
Thus MEMORY guards her wayward trust ; 

( While Observation still, 
To introvertive duty just. 

Resumes her hold at will ; 
Resumes, perchance, but to decline, 

Confirming Memory's hand ; 120 

Perchance her conscripts to consign 

To Reason's high command :) 
Thus REASON orders forth her hosts 

To no forbidden strife ; 
Gently they occupy their posts. 

Replete with fruits of life ; 
In complex fusion confluent, 

Or in curt contact danced. 
Till back to Memory's keeping lent 

With value as enhanced 130 

As if from unknown element 

Some affluence had chanced ; 
Or till this earthen tenement 

Hath its poor weal advanced : 
Abstraction thus diversely plies 

Her analytic art. 
So diverse are the symmetries 

Truth can to Thought impart. 
Thus FANCY robes with timely grace 

Each earnest mental toil ; 
Her modes unvampt have vital place, 140 

To lure and not beguile.^ 



24 ASPECTS OF HUMAN ITT. 

'-' As thus the clouds tell tacitly 

The noble feats of Mind, 
So still, secure from scrutiny, 

In each case undefined, 
The covert clue to unity, 

A WILL there soars behind : 
Else, their entire analogy 

I should not fail to find. 15c 

'' Thrice happy, — when, with native tones, 

Or through some chance-found lore, 
Nature thus bids her wandering sons 

Return and sin no more, — 
Thrice happy he, who dares to bow 

To her instructive yoke. 
To him the badge of liberty 

Each brutish bondage broke ! 

^' When lately from the storm-swept plain 

Recruited splendors rose, 160 

I knew it was not loss, but gain, 

That brake its frail repose : 
Gain, in that the cloud-sent oil 

Doth overtly elect 
What members of the various soil 

May validly direct 
The sightly frame of bloom and blade ; 

But gain of larger worth. 
In that the same essential aid, 

To every growth of Earth 170 

Conveys the secret, cordial food, - 

Which, in each choicer kind 
Mounting in rarer plentitude. 

Though trammeled and combined. 
Still with the fated emblem's lapse 

Concentres and matures. 



ASPECTS OF HUMANITY. 1$ 

From straw and stubble well escapes, 
And In the ear endures.® 

" Then opening full late my heart 

To Truth's incessant beam, i8o 

Perforce I saw the Mind hold part 

In every bliss, supreme. 
With catering for appetite 

Its care it doth not spend, 
But to fruition's keen delight 

The finest edge doth lend. 
Association, sympathy, — 

These chiefly give true zest ; 
And similar its history. 

However else confessed. 190 

And what the source, from which alone 

Their subtle virtue flows ? — 
That charm, which every faithful son 

Of Epicurus knows ? 
This now I read, and reckfully, 

In Nature's lucid lore : 
Their life lies in the memory 

Of perished joys of yore. 

" Like profit, in contiguous field, 

Did he of Academus reap, 200 

Who to his listening race revealed 

That doctrine of the inner deep. 
How each idea the world may yield 

Is but the waking from its sleep, 
Of Thought in Intellect concealed, — 

Of Truth in Memory's keep. 

" Alas ! that with deluded gaze. 
On abject aim intent. 
My will hath erst refused the ways 

Which Nature truly meant. 210 

3 



26 ASPECTS OF HUMANITT. 

Henceforth my hopes and cares severe 
Shall reach sublime delights, 

Insatiate with the paltry cheer 
Of servile appetites." 



ASPECT III. 

THE CONSCIOUS MAN. 



"There is a spirit in Man, and the inspiration of the Almighty giveth them 
understanding." — Book of Job, 

NO wonder, as he perseveres 
In struggling to the right, 
If Truth less covertly appears 
To Nature's neophyte. 

Her just proportions still expand ; 

And many a slighted phase, 220 

When more intelligently scanned, 

More rich intent displays. 

Thus vaguely known the typic line, (89-91) 

In whim of Fancy's birth, (228-230) 

Where clouds in pauseless movement join, 
Unheedful of the earth. 

When their true task he grappled not, ( 514-517) 

Except to view them show 
How manful projects baffle thought 

With grovellers below ; 230 

But thus, to his initiate mind, 
Ever the worth augments 



ASPECTS OF HUMANITY. 2? 

Of genial paths man's musings find, 
Remote from cares of sense. 

Not only thus : disparted views 

That seemed to thwart his way, 
At closer toil their terrors lose. 

And blend in cheerful day. 

He flinches not from toil : the fruit 

Of joy his triumphs bring, 240 

Intenser hardship might transmute, 

Or seeming suffering. 

Nor such a bribe as this he asks, 

When, past his mental youth. 
Assured that every discord masks 

Some element of Truth. 

But what shall image the chagrin 

That menaces his soul, 
To lose that trust which ushered in 

Fond dreams of self-control! — (7^, seq.^ 2^o 

To learn wherein all simply seems 

The potency enshrined. 
Which apes the so-styled powers, he deems 

The members of the Mind ! 

The means by which the clouds ascend 

And ride their various course, 
Down to the very soil extend 

In cumulating force : 

Not humbly thus, can he suspect. 

Is throned the august Will, 260 

Which guides the play of Intellect 

With such imputed skill. 



28 ASPECTS OF HUMANITT. 

Nor judges he, at first, aright. 

How the accomplished aims 
Which mark the trail of Reason's flight, 

Disprove her vaunted claims : 

How Observation's object-dower 

E'er shrinks to meet her view f — ^ 

How inspiration's plighted power 

Equips the Christian true ; 270 

And therefore slights that entity 
Which these main means address ; 

Which operates, attendantly 
Upon their joint caress ; — 

That subtle, noble, free expanse, 

Whose motions leave behind 
The baggage-routes, and cabined haunts 

Which mark the tracts of Mind. 

But while his ear still stoops to seize 

The language of his heart, 280 

The strains which tutored Socrates 
More full advice impart. 

He strives to meet with deference, all 

The still small accents tell ; 
And thus, no more mute Nature's thrall, 

Concludes his canticle.® 

'' How wondrous metamorphoses. 

Of high antiquity 
Above fond Fancy's forgeries, 

Arrest the inner eye 290 

To which all formal surfaces 

Reveal Divinity ! 



ASPECTS OF HUMANITY. 29 

The sense-bound boor rears into light 

His clumsy domicile : 
He smites the wall, and rests his sight 

Upon the ground the while : 
Substance so sure, and shadowy shape, 

A struggling thought divide : 
That thought, in words debarred escape. 

Let speaking looks decide ; 300 

'While moping book-worms fumble o'er 

Their transcendental stuff'. 
For me, this world's material store 

Hath happiness enough ; 
With pity, then, let me endure 

The scholar's rambling chase ! 
So I this homestead boast secure, 

That shadow he may trace.' 
Him, some philosopher avowed 

Can distantly despise, 310 

While thus, in ready tones, and loud, 

The metaphor he plies : 
' My substance are those prime ideas. 

Those emlless, boundless laws, 
Which changing eras and areas 

But shadow as their cause.' 
vSuch transformations proud subsist 

His philosophic flame. 
While on some stark religionist, 

In logic nearly same 320 

With that such churl to him applies, 

He deals in turn his sport ; 
And, like the churl's, his flippancies 

Perchance gain no retort. 
The hearty Christian must needs feel, 

As matter, so that law, 
Though matter's veil can ill conceal 

Its mind-o'ermastering awe, 



30 ASPECTS OF HUMANITY. 

Comprises nothing strong or vast 

Except his mere command, 330 

Who manifests from first to last 

An all-allotting hand. 
This is his substance, though it cast^ 

About such shadows grand. 

'' That Spirit Power whose m/stic worth^ 

His works thus magnify, 
Made man to image upon Earth 

His matchless Majesty. 
Then hath Man features wherein glows 

The self-existent Cause, 340 

Though less in brief may Earth expose 

An Universe's laws. 
To catch such features, former care, 

I trust, may lead my lay, 
Of crude conjectures no more mar 

Truth's natural display. 
I hold that part which likens Man 

Most duly to his God, 
Which acts, so far as action can 

Induce his smile or rod, 350 

And wins that bliss, or that dismay. 

So utterly refined. 
Distinct from the admired array 

I strictly style The Mind. 
For I infer, like Air with Earth, 

That Soul with Body joins. 
Conducts aloft the mental birth, 

And wider scope assigns. 
So, should such globe as this exist, 

Without such atmosphere, 360 

Even on it some humble mist 

Must sluggishly appear. 



ASPECTS OF HUMANITY. JI 

Comparing with those forms alert 

Which roam our spreading sky, 
Feebly as claims which brutes assert, 

With human wit can vie. 
But hence ! rash sounds, ' alert !' and ' roam !* 

Too well I think to know 
Myself in this symbolic home, 

In speech to wander so. 370 

For I presume, that, save alone 

That instant power of choice 
Which answerable agents own. 

Mankind no more suffice 
Those deeds of thought to instigate 

Which they ascribe to Mind, 
Than can the clouds originate 

The impulse of the wind.^ 
And bear your witness ! who find skill 

To search your secret souls, 380 

While I begin to trace how Will 

Through thought and conduct rolls. 

" That from prerogative so scant 

So ample acts ensue. 
Need not seem strange, will ye but grant 

Each influence its due : — 
How Prepossession gives each mind 

A special attitude, 
By warring motives eke inclined, 

To evil and to good. 390 

Those Motives act but through the Soul ; 

And there that Will resides, 
Which makes the choice of their control. 

All powerless besides. 
The Soul thus carried, here or there, 

The Mind must heed its sway, 



32 ASPECTS OF HUMANITl', * 

As vapors, which obscure the air, 

Its every breath obey. 
SHght thoughts and deeds, like trivial clouds, 

Unurged may seem to sail ; * 400 

But graver schemes less doubt enshrouds, — 

Man owns the driving gale ! 
Then Observation's new supplies 

Are welded with her old. 
Whose stores primordial all arise 

By origin twofold : 
From Source supernal beams alight, 

Immediate or inflected;-' 
Which quickly fruit of thought incite, 

With structure once connected. 410 

Then, as the cherished Motives weigh, 

The wondrous birth ascends. 
Till those desist, or Will's free sway 

With rival Motives blends. 
Thus, may one history declare 

How Prepossession grew, 
And what sole agencies prepare 

All changes which accrue : 
How Motives keep a strict control, 

External, though within,^ 420 

Which cogently addicts the Soul 

To virtue or to sin : 
How faulty Prepossession's cast, 

How all extraneous light, 
For future reformation's blast, 

. For Observation right, 
Alike await till Will shall bend 

As healthful Motives lean. 
Thus fitted error past to mend. 

Thus led new truth to glean. 430 

Then only Motives claim my zeal : 

All else forestalls my care : ^ 



ASPECTS OF HUMANITY. 33 

To THINK, is but to choose and feel ; ^ 

To DO, is but to dare. 
One faculty, coincidence 

With strength derived, I own : 
They bow alike to impotence. 

Who laud wit, wood, or stone.^ 

'^ But vain the search, in this fair scheme 

Of Earth and cloud-chased Sky 440 

To match the broken link extreme 
Of fallen Humanity ! 

For, in its ministration, ne'er 
Can mutiny bring in 

That PRINCE OF THE POWER OF THE AIR 

That rules the sons of sin. 
But here all forms of force combine 

To work his single will 
Whose glory is their deep design, 

Himself their Prompter still.° 450 

And through their obvious lineaments 

Gleams forth some mystic bond, 
Which speaks the secret inference 

Of unity beyond. 
Prone Gravitation fitly checks 

Caloric's agile bound. 
While Electricity duplex 

May join them on one ground. 
Yet clearer, to his moral view 

Who treads Christ's upward way, 460 

The kinship of Incentives true, — 

The oneness of their sway.^ 
Enough then, through the outer world, 

That way cast up to trace. 
Whence first misguided Reason hurled 

My sin-recumbent race ! "^ 
C 



34 ASPECTS OF HUMANITY. 

"And not of power alone, is Soul 

The real residence, 
And secondary source : the whole 

Of human joy flows thence. 470 

No more my narrow ken restricts (181, seq.) 

It with the bounds of thought : 
For sure analogy depicts 

What feeling might have taught, 
I plead not with the slave of sense, 

Nor learning's nobler drudge, 
For bliss of riper excellence 

Than aught their codes may judge. 
Ye bearers of your daily cross ! 

Ye versed in self-denial ! 480 

You only gaze through every gloss : 

With you I trust the trial.' 
For how works self ? and how the cross } 

This first had need be known ; 
And this, by dint of seeming loss, 

This wisdom you have won. 
You know that Self is ever found 

To riot in the wrong. 
Except its strength entailed lie bound 

Before a birth more strong : 490 

That, with such birth divine induced,* 

New vigor nerves the Soul, 
And wields each member haply loosed 

From Satan's harsh control. 
And in the Cross you hail the mean, 

The heaven-rejoining rod. 
Which ministrates the dread machine 

In harmony with God.* 
As you, then, thus expertly viewed, 

Each pleasure's kernel tell ; 500 

( Since none might know a finer food 

In doting on the shell ;) 



ASPECTS OF HUMANITY. 35 

If you decide, that sense and thought 

Are shallow semblances 
With you, beneath which range, unsought, 

Soul-sating ecstasies ; 
What trespass to complete the view," 

And paint the bliss depraved 
Which careless and profane pursue, 

Within their souls enslaved?'^ 510 

And you, I trust, can grant to me. 

That, to such wealth deep-stored,^ 
You note some true analogy 

In that ethereal hoard. 
Which, gendered through the blue profound 

By search-defying Power, 
Joining the rain-cloud's mazy round, 

And sinking with the shower, 
Where less profuse, more freely flows, 

To each more slavish view, 520 

Till in Earth's petty sprouts it shows 

The zenith-fullness true ! ( 27) 



** Earth's petty sprouts I still evoke ; 

Seeking one more, in fine, 
Of oracles unerring, spoke 

At Nature's ancient shrine : — 
How from the Soul's consummate sphere 

Men justly may pretend, 
That, even in their coarser cheer, 

They evermore depend 530 

Upon the constant skill divine 

Of all-embracing schemes. 
To ratify each fair design 

Which forethought crudely dreams, 
Though Reason's delegated hand 

Some portions may compose, 



2,6 ASPECTS OF HUMANITY. 

And through the Mind's alembic grand 

Its pure aroma flows. 
That Presence, which informs one sense 

Of joy uncurbed, and one, 540 

Of simple truths and clear intents 

Through complex thoughts that run, 
Displays a secret pledge, I ween. 

Unto the soul sincere, 
A pledge whose type, diffused unseen ^ 

Throughout this atmosphere. 
Confirms with strength, and crowns with grace, 

These formal shoots of Earth, 
As to that rarer store, men trace 

Their inner life and worth.'* <^^o 

Disdain such length, and form of art 

Hearer, if this to thee 
Seem straining strength, to storm the heart 

With errant minstrelsy. 

To move the quick agreement thence, 

Spontaneous as true. 
That who but brings obedience 

To that he comes to do. 

Responsive to the lines that lurk 

Through all the sky and earth, 560 

In conscience and in sight doth work 

His calling signed at birth. ^ 

But if thy nursling soul decline^ 

Their meaning melody. 
Then give these nursery notes of mine, 

A meeter memory. 



COROLLARY. 

Water, from earth, through air, by fire, 

Invisibly but surely springs. 
Teaching how human thoughts aspire 

On hidden wings. 

For mind, from flesh, through soul, by power 

Not of itself, assumes the place 
In which, like sky-born clouds, their hour 

Of strength and grace 

Is spent by its imaginings, 

Displaying there the ties that link 

Divine with sublunary things 
In men who think. 

Feeling, for thought, — for knowledge, love,- - 
Are path and power by which escapes 

The mind, in realms mere flesh above, 
To show its shapes. 

List we the logic of that Love 
In which all thought is certainty. 

And wily snake joins harmless dove 
Conservingly ! 

Extremes on means revolving then 

By several affinity. 
Like wheels in wheels, shall prove to men 

Truth's trinity ; 

And God, the goal of all true ways. 
Attained through all in Christ alone, 

Shall fill all souls with various praise 
Of Him as One. 



APPENDIX 



OF PASSAGES, PARALLEL AND ILLUSTRATIVE, 



FROM VARIOUS AUTHORS. 



APPENDIX 



A /T ODERN science has established, by a . ^ ^ 

\/l ., , ^, . , . , / . a Lines 48-58. 

IVX wide and careful induction, the tact 

that plants and animals principally consist of solidified air ; 

the only portions of an earthy character which enter into their 

composition being the ashes that remain after combustion. 

All the other parts were originally in the atmosphere, were 

absorbed from the mass of air during the growth of the plant 

or animal, and are given back to the same fountain from 

which they were drawn, in the decay of the vegetable and in 

the breathing and death of the animal." — Prof. J. Henry. 

" The vegetable kingdom is the great elaboratory of or- 
ganic compounds ; producing not merely such as are required 
for its own existence, but also those which are needed for the 
development of the fabrics of animals. . . . The entire 
amount of carbonic acid, water, and ammonia first drawn forth 
from the atmosphere by the plant. Is in the end restored to it 
in some way or other ; unless it should happen that the usual 
processes of decay are prevented from taking place, and that 
portions of the solid animal or vegetable fabrics are preserved 
without change ; thus keeping abstracted from the atmos- 
phere, so to speak, some of its original constituents, which 
will be restored to it whenever the processes of decomposi- 
tion or combustion may occur in those substances." — Dr. W. 
B. Carpenter. 

4- 41 



42 APPENDIX. 

^ LI. 139-142. " For truth and good are one, 

And Beauty dwells in them, and they in her 
With like participation. Wherefore, then, 
O sons of earth ! would ye dissolve the tie ? 
Oh wherefore, with a rash, impetuous aim, 
Seek ye those flowery joys with which the hand 
Of lavish fancy paints each flattering scene 
Where beauty seems to dwell, nor once inquire 
Where is the sanction of eternal truth, 
Or where the seal of undeceitful good. 
To save your search from folly ! wanting these, 
Lo ! beauty withers in your void embrace, 
And with the glittering of an idiot's toy 
Did fancy mock your vows." — Akenside. 

"A constant supply of the mineral ingredi- 
• I 3-17 • gj^^g naturally found in the tissue of each species, 
is more important than is generally supposed ; and the fertility 
of a soil, and the efficiency of a manure, will often depend as 
much upon this, as upon any other cause. It is only within 
a recent period, that the dependence of all vegetable growth 
upon a due supply of nitrogen has been ascertained ; but it is 
now known that, although usually existing in only a small 
proportion, its presence in the vegetable tissues is peculiarly 
important at the time of their greatest formative activity ; the 
' primordial utricle,' which is the seat of the most active vital 
operations, being composed of albuminous matter, in which 
nitrogen is an essential ingredient. The small quantity of 
nitrogen which the usual rate of growth of ordinary plants 
causes them to require, appears to be derived from the minute 
proportion of ammonia existing in the atmosphere ; this being 
condensed from it in rain or dew, so as to find its way to the 
roots in the liquids which they imbibe. But the growth of 
most plants is powerfully stimulated by an additional supply 
of ammonia, such as they derive from the introduction of de- 
caying animal substances into the soil, as manures ; and the 
efficacy of these is particularly manifested in the large in- 
crease of the amount of azotized compounds then generated 
by such plants as naturally produce them in considerable 



APPENDIX. 43 

proportion, such, for example, as the corn grains." — Car- 
penter. 

" The eye sees in everythinsr only that which 

•^1 • -^1 V4-1 c ' " r- dLl. 267,268. 

it brings with it the power 01 seeing. — Carlyle. ' 

" Farewell, for clearer ken designed, ^ LI. 275-286. 

The dim-discovered tracts of mind ; 
Truths which, from action's path retired, 
My silent search in vain required ! 
No more my sail that deep explores; 
No more I search those magic shores ; 
What regions part the world of soul. 
Or whence thy streams, Opinion ! roll. 
If e'er I round such fairy field, 
Some power impart the spear and shield 
At which the wizard Passions fly, 
By which the giant Follies die !" — Collins. 

" From Thee, great God, we spring ; to Thee we tend ; ^ LI. 287-334. 
Path, Motive, Guide, Original and End !" — Boethius. 

( Johnson'' s Translation.) 

" In all science and in life itself, the principal point upon 
which everything turns, and the all-deciding problem, is 
whether all things should be deduced from God, and God 
himself should be considered the first, nature the second ex- 
istence, the latter holding undoubtedly a very important 
place ; or whether, in the inverse order, the precedency should 
be given to nature, and, as invariably happens in such cases, 
all things should be deduced from nature only, whereby the 
Deity, though not by express, unequivocal words, yet in fact 
is indirectly set aside, or remains at least unknown. This 
question cannot be settled, nor brought to a conclusion, by 
mere dialectic strife, which rarely leads to its object. It is 
the will which here mostly decides ; and according to the 
nature and leaning of his character, leads the individual to 
choose between the two opposite paths, the one he would 
follow in speculation and in science, in faith and in life." — 

F. SCHLEGEL. 



44 APPENDIX. 

" Man hath eyes to behold only shadows, and truth appears 
to him as a phantom. That which in itself, is nothing, is to 
him everything; that which, in truth, is all, seems to him as 
nothing. What do I see in the whole survey of nature.? 
God ! God everywhere ; God ever present ; and still only God. 
When I think, O Lord ! that all existence is in Thee, all my 
thoughts are exhausted and swallowed up in thy contempla- 
tion, O Thou abyss of truth !" — Fenelon. 

" I will open my mouth in a parable ; I will 
■ ^^^' utter dark sayings of old." — Ps. Ixxviii. 2. 

"For now we see through a glass, darkly." — Paul to Cor. 
I. xiii. 12. 

" In man there is nothing admirable but his 
• 3/1-37 • ignorance and his weakness ; his prejudices and 
the infallible certainty of being deceived in many things. He 
sees that wicked men oftentimes know much more than very 
good men ; and that the understanding is not of itself consid- 
erable in morality, and effects nothing in rewards and pun- 
ishments. It is the will only that rules man, and can obey 
God. Many men study hard and understand little : they dis- 
pute earnestly and understand not one another at all : affec- 
tions creep in so certainly and mingle with their arguing, that 
the argument is lost, and nothing remains but the conflict of 
two adversaries' affections. A man is so willing, so easy, so 
ready to believe what makes for his opinion, so hard to un- 
derstand an argument against himself; that it is plain it is the 
principle within, not the argument without that determines 
him." — Jer. Taylor. 

" Daily experience shows, that men not only pretend to, 
but actually do believe and disbelieve almost any propositions 
which best suit their interests or inclinations, and unfeignedly 
change their . . . opinions with their situations and circum- 



.. APPENDIX. 45 

stances. P'or we have a power over the mind's eye, as well 
as over the body's, to shut it against the strongest rays of 
truth and religion whenever they become painful to us, and 
to ojDen it again to the faint glimmerings of skepticism and 
infidelity, when we ' love darkness rather than light because 
our deeds are evil.' " — Jenyns. 

" It has never perhaps been observed, that an 
operation of the conscience precedes all acts, ^ * ^^^' 
deliberate enough to be, in the highest sense, voluntary." — 
Mackintosh. 

" I form the light and create darkness : I make 
peace and create evil. I the Lord do all these ' ^^' 407»4o8. 
things." — Isaiah xlv. 7. 

" The assumption of a pure subject external 
to, or rather within the formally rational move- ^' ^^°* 
ment of thought, is an empirical determination imposed 
upon philosophy, by the necessity of ensuring to itself the 
means of progress." — Chalybaus on the Philosophy of 
Sc helling-. 

" But from a fault of education, the opinions 
of men have still too much empire over me. It ^' ^■^^' 
is their fears, and not my own, which distract me. Some- 
times, however, I say to myself. Wherefore be embarrassed 
about the future.? Before you came into the world did you 
give yourself any concern about the manner in which your 
members should be combined, and your nerves and your bones 
developed.? When you afterwards emerged into light, did 
you study optics, to know how you should perceive objects, 
and anatomy in order to learn how to move your body and to 
promote its growth .? These operations of nature, far superior 
to those of man, took place in you without your knowledge, 
and without your interference. If you had no anxiety about 



46 APPENDIX. 

being born, wherefore should you disquiet yourself about 
living? Wherefore about dying? Are you not still in the 
same Hand?" — St. Pierre. 

" In quietness and in confidence shall be your strength." — 
Isaiah xxx. 15. 

" Thoughts or sensations .... could not be 
■ ^^^* thoughts or sensations, if they were not felt." — 

Dr. Thos. Brown. 

" To think is to feel." — Destutt de Tracy. 

"All things belonging to life and piety are of 
• 435 43 • j-jjg (jjvine Power that is given us through the 
knowledge of Him who has called us, by glory and virtue : 
whereby very great and precious promises are given us ; that 
by these you may become partakers of the divine nature, in 
fleeing from the corruptions in the world." — Peter, Epist. 
2, i. 3, 4. Purver*s Translation. 

" He is more noteworthy who beareth in mind his own 
weakness, than he, who, neglectful of this, searcheth after, or 
shall even discover and follow out the courses of the stars, 
while losing sight of the road by which he himself may at- 
tain to happiness and stability. For he who being warmed 
by the stirrings of the Holy Spirit, hath waited earnestly 
upon God, and hath humbled himself openly in love to Him, 
impotently desiring to approach Him, and hath regarded His 
shining in himself upon himself, and hath discovered himself, 
and perceived that his corruptness cannot be reconciled with 
the divine purity, findeth a solace in weeping, and in begging 
for mercy without ceasing, until He shall remove all his woe, 
and in praying with confidence after that he hath freely ob- 
tained the earnest of salvation through the alone Saviour and 
Illuminator of mankind." — Augustine. 



APPENDIX. 47 

" Happy is he, who retains nothing in his mind but what 
is necessary, and who thinks of each thing only in its proper 
season ! Insomuch that it is rather God who awakens the 
ideas of them in us by the impression and view of his will, 
which we are to accomplish, than the mind itself taking pains 
to seek and to foresee them." — Fenelon. 

" The Holy Spirit does not teach b}^ arbitrary acts, or those 
acts which have no relation to the constitution of the human 
mind ; but by silently, and yet effectually inspiring and guid- 
ing the movements of the natural powers of perception and 
knowledge, in co-operation with their own action." — Upham. 

"For of Him, and through Him, and to Him 
are all things."— Paul to Rom. xi. 36. °^^' 447-450. 

" He is before all things, and in Him all things consist."— 
Paul to Col. i. 17. 

" Some say, that in the origin of things, 
When all creation started into birth, 
The infant elements received a law 
From which they swerve not since : that under force 
Of that controlling ordinance, they move. 
And need not His immediate hand who first 
Prescribed their course, to regulate it now. 
Thus dream they, and contrive to save a God 
The encumbrance of his own concerns, and spare 
The grear Artificer of all that moves 
The stress of a continual act, the pain 
Of unremitted vigilance and care, 
As too laborious and severe a task. 
So man, the moth, is not afraid, it seems. 
To span Omnipotence, and measure might 
That knows no measure, by the scanty rule 
And standard of his own." — Cowper. 

" I can conceive of no agency intermediate between an in- 
finite Deity and his works. Either all the phenomena of the 



48 . APPENDIX. 

material universe are the immediate results of his Will, or 
they have no dependence upon it whatsoever. In the former 
case the ' laws of Nature' are simply expressions of what we 
know or imagine as to the mode of operation of that Will. 
In the latter, they are nothing else than concise statements of 
comprehensive truths established by observation. In neither 
case can the ' laws' be conceived to have any real force or 
agency in themselves ; such as is attributed to them by those 
who speak of the Deity as framing laws for the Universe, 
and then leaving them to their own independent operation." — 
Carpenter. 

" He that is faithful in that which is least, is 
■ ■* ' faithful also in much ; and he that is unjust in 

the least, is unjust also in much." — Luke xvi. 10. 

" For whosoever shall keep the whole law, and yet offend 
in one point, he is guilty of all." — James ii. 10. 

" For in this mass of nature there is a set of 
'^ '^~^ ' things that carry in their front, though not in 
capital letters, yet in stenography and short characters, some- 
thing of divinity, which to wiser reasons serve as luminaries 
in the abyss of knowledge, and to judicious beliefs as scales* 
and roundles to mount the pinnacles and highest pieces of 
divinity." — Sir Thos. Browne. 

" Those do real honor to nature, who show that she is able 
to speak on every subject, not even excepting theology." — 
Pascal. 

" The world is certainly a great and stately volume of 
natural things, and may be not improperly styled the hiero- 
glyphics of a better." — W. Penn. 

* I. E., scala. 



APPENDIX. 49 

"'• The earth has its physical structure and machinery, well 
worth laborious study ; it has its relations to man's bodily 
wants, ... to the social faculties, and the finer sense of the 
beautiful in the soul ; but far above all these are its declared 
uses as an interpreter of God, a symbol of invisible spiritual 
truths, the ritual of a higher life, the highway upon which 
our thoughts are to travel toward immortality, and toward the 
realm of just men made perfect that do inherit it." — H. W. 
Beecher. 

— "Such manner of translation is the next thing theologians 
have to do to meet the hungry necessities of an army of in- 
quirers, fearfully dead to the irrefragable reality of religious 
duty, though it has given over infidelity, and wanders about 
in dreadful uncertainty, not knowing what to believe and do, 
as well it may, in the midst of such spiritless interpretations 
almost everywhere. Let the example of Saint Paul be stren- 
uously imitated by the leaders of the host, whose high and 
bounden duty it is, like him, to adapt the doctrine of the gos- 
pel to the accumulating results of general investigation in the 
successive times in which they teach ; and that not by any 
kind of trimming of the everlasting Word, but by so produ- 
cing it as to satisfy every ear that it is in the divinest harmony 
with every other true word that has been spoken." — Saml. 
Brown. 

*' He that is spiritual iudgeth all things, yet 
11- ir- • J J r » ID ^ r^ r Ll. 479-482. 

he hnnself is judged of wo man. — Faul to Cor. 

I, ii. 15. 

" In a world the opinions of which are drawn from outside 
show, many things may be paradoxical ( that is, contrary to 
the common notion), and nevertheless true: nay, because 
they are true. How should it be otherwise, as long as the 
imagination of the worldling is wholly occupied by surfaces, 
while the Chrititian's thoughts are fixed on the substance, that 
b D 



so APPENDIX. 

which is, and abides ; and which, because it is the substance 
( ^uod stat subttis; that which stands beneath, and, as it 
were, supports the appearance), the outward senses cannot 
recognize. Tertullian had good reason for his assertion, that 
the simplest Christian, if indeed a Christian, knows more 
than the most accomplished irreligious philosopher." — Cole- 
ridge. 

" Certainly people of the dullest minds can understand, that 
many states of pleasure, and in particular the highest, are the 
most of all removed from merriment, or from the ludicrous. 
... So mysterious is human nature, and so little to be read 
by him who runs, that almost every weighty aspect of truth 
will be found at first sight startling, or sometimes paradoxical. 
No man needs to search for paradox in this world of ours. 
Let him simply confine himself to the truth, and he will find 
paradox growing everywhere under his hands as rank as 
weeds. For new truths of importance are rarely agreeable 
to any preconceived theories ; that is, cannot be explained by 
these theories ; which are insufficient therefore, even where 
they are true. And universally it must be borne in mind, 
that not that is paradox which, seeming to be true, is upon 
examination false, but that which, seeming to be false, may 
upon examination, be found true." — De Quincey. 

"Whosoever shall do the will of God, the 
' ^^^' same is my brother, and my sister, and my 

mother." — Mark iii. 35 ; Matt. xi. 50; Luke viii. 3i. 

" As many as resist not this light, but receive the same, it 
becomes in them an holy, pure, and spiritual birth, bringing 
forth holiness, righteousness, purity, and all those other 
blessed fruits which are acceptable to God. By which holy 
birth, to wit, Christ Jesus formed within us, and working his 
works in us, as we are sanctified, so are we justified, in the 
sight of God, according to the apostle's words : ' But ye are 



APPENDIX. 51 

washed, but ye are sanctified, but ye are justified, in the name 
of the Lord Jesus, and by the Spirit of our God.' ( i Cor. vi. 
II.) Therefore it is not by our works wrought in our will, 
nor yet by good works considered as of themselves, but by 
Christ, who is both the Gift and the Giver, and the cause pro- 
ducing the effects in us." — Barclay. 

" The history of these things being open to so many na- 
tions, it is wonderful that so few are concerned to search into 
the mystery of them, in order to know Christ in them, the 
hope of glory. For the bare belief only of what Christ hath 
done for men without them will not secure salvation to them, 
unless they come to witness his work in them, and by it to be 
born again, or from above, consonant to the doctrine of Christ 
to Nicodemus. This certainly is the one thing needful for 
men to have experience of in their pilgrimage here, which, 
as they grow up in it, is the only evidence of their future 
happiness." — T. Raylton. 

" Our outward senses are too gross to apprehend Him. We 
may however taste and see how gracious He is, by his influ- 
ence upon our minds, by those virtuous thoughts which He 
awakens in us, by those secret comforts and refreshments 
which He conveys into our souls, and by those ravishing joys 
and inward satisfactions which are perpetually springing up 
and diffusing themselves among all the thoughts of good men. 
He is lodged in our very essence, and is as a Soul within the 
soul, to irradiate its understanding, rectify its will, purify its 
passions, and enliven all the powers of man." — Addison. 

*' That He might reconcile both unto God in 
one body by the cross, having slain the enmity ' ^ 

thereby." — Eph. ii. 16. 

" And thou, my soul, inspired with holy flame, 
View and review with most regardful eye 
That holy cross whence thy salvation came, 

On which thy Saviour and thy sin did die."— Sir W. Raleigh. 



52 APPENDIX. 

" Wait all in that which calls in your minds and turns them 
to God : here is the true cross. That mind shall feed upon 
nothing that is earthly ; but be kept in the pure light of God, 
up to God, to feed upon the living food which comes from the 
living God."— G. Fox. 

" This have I experienced concerning the cross of our Lord 
Jesus Christ, that it is an inward and spiritual thing, pro- 
ducing inward and spiritual effects in the mind ; and that this 
is it, even that which slays the enmity in the mind, and cruci- 
fies to the world, and the affections thereof. ' God forbid,' 
said the apostle, ' that I should glory save in the cross of our 
Lord Jesus Christ, whereby the world is crucified unto me, 
and I unto the world.' Now mark : that which is contrary 
to the world, and crucifies to the world, that is the cross. 
The cross has this power, and nothing else ; and so there is 
nothing else to glory in. The wisdom of God is contrary, 
and a foolish thing to the wisdom of man. Yea, the new 
creature which springs from God's Holy Spirit, is contrary 
and death to the old. Now he that comes hither, out of his 
own wisdom, out of his own will, out of his own thoughts, 
out of his own reasonings ; and comes to a discerning of 
God's Spirit, and to the feeling of his begetting of life in his 
heart, and his stirrings and movings in the life which He hath 
begotten, and waits here ; he is taught to deny himself, and 
to join to and take up that by which Christ daily crosseth and 
subdueth in him that which is contrary to God. . . . For 
under the cross the Seed grows up and flourishes, and the 
flesh withers and dies. And as the power of flesh and death 
wastes, so the power of spirit and life increases." — Pening- 

TON. 

" L. 507. " Whate'er the motive, pleasure is the mark : 
For her the black assassin draws his sword : 
For her, dark statesmen trim their midnight lamp, 
To which no single sacrifice may fall ; 
For her the saint abstains ; the miser starves ; 
The Stoic proud, for pleasure, pleasure scorned : 



APPENDIX. S?i 

For her, affliction's daughters grief indulge, 

And find, or hope, a luxury in tears : 

For her, guilt, shame, toil, danger, we defy ; 

And, with an aim voluptuous, rush on death." — Young. 

" No fetters are so heavy as those which fasten 
the corrupted heart to this treacherous world ; no 
dependence is more contemptible than that under which the 
voluptuous, the covetous, or the ambitious man lies, to the 
means of pleasure, gain, or power." — Blair. 

"All men pursue good, and would be happy, 
if they knew how : not happy for minutes, and 
miserable for hours, but happy, if possible, through every 
part of their existence. Either, therefore, there is a good of 
this steady, durable kind, or there is none. If none, then all 
good must be transient and uncertain ; and if so, an object of 
the lowest value, which can little deserve either our attention 
or inquiry. But if there be a better good, such a good as we 
are seeking ; like every other thing, it must be derived from 
some cause ; and that cause must be either external, internal, 
or mixed, inasmuch as except these three, there is no other 
possible. Now a steady, durable good cannot be derived 
from an external cause, by reason all derived from externals 
must fluctuate, as they fluctuate. By the same rule, not from 
a mixture of the two, because the part which is external will 
proportionally destroy its essence. What then remains but 
the cause internal ; the very cause which we have supposed, 
when we place the sovereign good in mind ; in rectitude of 
conduct; in just selecting and rejecting?" — Harris. 

"The introduction of carbon is effected by the 
power which the green surfaces of plants pos- 
sess, of decomposing, under the stimulus of light, the car- 
bonic acid contained in the air, or in the liquids supplied to 
them ; and of retaining or fixing the carbon, whilst they set 
free the oxygen." — Carpenter. 

5 * 



54 APPENDIX, 

"It is God which worketh in you, both to will 
' ^^' ^ ' and to do of his good pleasure." Paul to Phil- 
lipians ii. 13. 

" Henceforth I learn, that to obey is best, 
And love with fear the only God ; to walk 
As in his presence, ever to observe 
His providence, and on Him sole depend, 
Merciful over all his works, with good 
Still overcoming evil." — Milton. 

"• Instead then of promoting idleness, we promote the high- 
est activity, by inculcating a total dependence upon the Spirit 
of God, as our moving principle ; for it is in Him, and by Him 
alone, that ' we live, and move, and have our being.' This 
meek dependence on the Spirit of God is indispensably ne- 
cessary to reinstate the soul in its primeval unity and sim- 
plicity, that she may thereby attain the end of her creation. 
We must, therefore, forsake our multifarious activity, to re- 
enter the simplicity and unity of God, in whose image we 
were originally formed. ' The Spirit is one and manifold,' 
and his unity doth not preclude his multiplicity. We enter 
his unity when we are united unto his Spirit, and have one 
and the same spirit with Him : and we are multiplied in re- 
spect to the outward execution of his will, without any 
egression from our state of union : so that, when we are 
wholly moved by the Divine Spirit which is infinitely active, 
our activity must indeed differ widely, in its energy and de- 
gree, from that which is merely our own. . . . Our activity 
should, therefore, consist in endeavoring to acquire and main- 
tain such a state as may be most susceptible of divine impres- 
sions, most flexile to all the operations of the Eternal Word." 
— Mad. Guyon. 

L. 562. " Nature ever, 

Finding discordant fortune, like all seed 
Out of its proper climate, thrives but ill. 
And were the world below content to mark 



APPENDIX. 55 

And work on the foundation nature lays, 

It would not lack supply of excellence." — Carey's Dante. 

" The wisdom of God hath divided the genius of men ac- 
cording to the different affairs of this world, and varied their 
inclinations according to the variety of actions to be performed 
therein. Which they who consider not, rudely rushing upon 
professions and ways of life unequal to their natures, dis- 
honour not only themselves and their functions, but prevent 
the harmony of the whole world." — Sir Thos. Browne. 

"Whosoever shall not receive the kingdom of 
God as a little child, he shall not enter therein." 
— Mark x. 15. 

" I have fed you with milk, and not with meat." — Paul to 
Cor. I, iii. 2. 







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